Each year in the 12th month of the Islamic calendar, Muslims in America and around the world begin observing activities associated with the annual Hajj, or Pilgrimage to Mecca. Hajj is one of the "five pillars" of the Islamic faith. (The other "pillars" include a declaration of faith, daily prayers, offering regular charity, and fasting during the month of Ramadan.) Hajj activities take place during six days (8th-13th) of the Islamic lunar month of Dhul-Hijjah. Pilgrimage is a once-in-a-lifetime obligation for those Muslims who have the physical and financial ability to undertake the journey. It is also a form of worship that involves the entire being: body, mind and soul.

All praise is due to Allah who made pilgrimage to His Old House an act of obedience upon the believers, from the time of Ibrahim to the time of Muhammad Ibn Abdullah (the best of the human kind), have to do it. He distinguished this glorious nation with inheriting the Glorious House till the end of time and the coming of Hereafter. He made the Honorable Ka‘bah an asylum of security, and made it a direction to which Muslims turn regardless of the place or the time. It is a sign for one nation worships one God regardless of the time or the place {Truly! This, your Ummah [Shari‘ah or religion (Islâmic Monotheism)] is one religion, and I am your Lord, therefore worship Me (Alone)} [Surat Al-Anbiya 21:92]

Prayers and peace of Allah be upon the Prophet of guidance and mercy who had been sent for building the best nation humanity ever known. Ka’bah became the direction to which the people of this nation turn their faces, Hajj and ‘Umra became the tourism of this nation, Labaik Allahuma Labbaik became its national anthem and the Sacred Masjid became the place of its gathering to which its people come from every deep and distant (wide) mountain highway to remember Allah by all languages and perform great act of worship by their money, bodies and hearts.
Indeed, Hajj is one of the best acts of obedience in the eyes of the Lord of the worlds. It is the supreme of good acts for expiating the sins of the sinners.
Hence, what is Hajj? What is its status in the religion? What are its conditions and basic elements?

: Hajj’s definition
In Lisan Al-Arab (Tongue of Arab): Hajj means to betake oneself to some place (i.e. ‘A person performed Hajj to us’ means that he betook himself to us.)
Hajj: To betake oneself to the Sacred Masjid with the prescribed obligatory and mandatory acts. It means betaking oneself to Ka’bah for performing specific acts, or visiting specific place in specific time with specific act; the visit is going, the specific place is Ka’bah and ‘Arafa, the specific time is the months of Hajj (i.e Shawwal, Dhul-Qidah and the first ten days of Dhul-Hijja). For every act there is specific time, and the specific act is to come while wearing Ihram intending performing Hajj to specific places.

? When Hajj had been legislated

Hajj had been enjoined at late time of the ninth year Hijjrah; it had been enjoined by the saying of Allah Almighty {And Hajj (pilgrimage to Mecca) to the House (Ka‘bah) is a duty that mankind owes to Allâh, those who can afford the expenses (for one’s conveyance, provision and residence)} [Surat Al-Imran 3:97]

This verse had been revealed in the year of the delegations at late time of the ninth year; this opinion is held by the majority of the scholars.

: The status of Hajj and its merits
Hajj is one of the best deeds; Abu Hurayra (may Allah be pleased with him) narrated that the Messenger of Allah (prayers and peace of Allah be upon him) had been asked: “Which deed is the best?” whereupon he said: “Believing in Allah and His Messenger.” It had been said: “Then what?” He replied: “fighting in the cause of Allah.” It had been said: “Then what?” He replied: “An Accepted Hajj.” [Agreed upon]

‘Aisha (may Allah be pleased with her) narrated that she said: “O Messenger of Allah, we see fighting in the cause of Allah as the best deed; would not we fight?” the Prophet said: “But the accepted Hajj is better than fighting in the cause of Allah.” [Reported by Al-Bukhari]

Moreover, the Prophet (prayers and peace of Allah be upon him) declared that the accepted Hajj has no reward except Paradise. Abu Hurayra (may Allah be pleased with him) narrated that the Messenger of Allah (prayers and peace of Allah be upon him) said: “A ‘Umra is expiation for the sins committed between it and the next ‘Umra, and Hajj which is accepted will receive no other reward than Paradise.” [Agreed upon]

If the person who performs Hajj did not have sexual relation (with his wife) or commit a sin during Hajj, he would be purified from his sins and would return like his status at the day of his birth. Abu Hurayra (may Allah be pleased with him) narrated that he heard the Messenger of Allah (prayers and peace of Allah be upon him) says: “Whoever performs Hajj without having sexual relation (with his wife) or committing a sin (during Hajj) would return like his status at the day of his birth.” [Agreed upon]

«من حج لله، فلم يرفث ولم يفسق، رجع كيوم ولدته أمه»متفق عليه

We present our congratulations to those who perform Hajj, for having their sins forgiven. They are the visitors of Allah Almighty. Ibn Omar narrated hat the Prophet (prayers and peace of Allah be upon him) said: “The person who goes to fight in the cause of Allah and the person who goes for performing Hajj and the person who goes for performing Umra are the guests of Allah; He called them and they responded to His call, they asked Him and He gave them what they asked.” [Reported by Ibn Majah, Authenticated by Al-Albani]

Moreover, Ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (prayers and peace of Allah be upon him) said: “Perform Hajj and ‘Umra one after another because they exterminate poverty and sins as fire exterminates the gangue of iron, gold and silver. And Hajj which is accepted will receive no other reward than Paradise.”[Reported by At-Tirmidhi, Hasan (good) Sahih (authentic) Ghareeb (strange)]

: The ruling of Hajj
Scholars agreed upon the obligation of performing Hajj one time in the whole life; this is proofed by texts from the Book and the Sunnah. As for the Book; Allah says: {And Hajj (pilgrimage to Macca) to the House (Ka‘bah ) is a duty that mankind owes to Allâh, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Mecca), then he is a disbeliever of Allâh], then Allâh stands not in need of any of the ‘&Acirc;lamîn (mankind, jinn and all that exists)} [Surat Al-Imran: 97]

{وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِيٌّ عَنِ الْعَالَمِينَ}سورة آل عمران: 97
And as for the Sunnah; the Prophet (prayers and peace of Allah be upon him) says: “Islam is based on (the following) five (principles): To testify that none has the right to be worshipped except Allah and Muhammad is the Messenger of Allah, to offer the (compulsory congregational) prayers dutifully and perfectly, to pay Zakat (i.e. obligatory charity), to perform Hajj, (i.e. Pilgrimage to Makkah) and to observe fast during the month of Ramadan” [Reported by Al-Bukhari and Muslim]

The evidence of its being obligatory to be performed one time in the whole life is the Hadeeth of Abu Hurayra (may Allah be pleased with him) in which he says: the Messenger of Allah (prayers and peace of Allah be upon him) addressed us and said: “O people, Allah has made Hajj obligatory upon you; so perform Hajj.” Thereupon a person said: “O Messenger of Allah, (is it to be performed) every year?” He (the Prophet) remained silent, and the man repeated (these words) thrice, whereupon Allah's Messenger (prayers and peace of Allah be upon him) said: “If I were to say ‘Yes,’ it would become obligatory (for you to perform it every year) and you would not be able to do it.” [Reported by Muslim]

However, it may be obligatory to perform Hajj more than one time, because of extrinsic reason, such as saying “I vow performing Hajj for the sake of Allah”. And it may turn to be prohibited; such as performing it with ill-gotten money. And it may turn to be disliked; such as performing it without taking permission from whom it is obligatory to take permission from (e.g. the person whose one of his parents needs his help, the debtor who has no money to pay back his debt to the creditor and the warranter who guarantees the debt).? What about the person who denies the obligation of Hajj
The person who denies the obligation of Hajj is an infidel, who had apostatized from Islam, except in the case of his ignorance; like the person who is new convert to Islam or the one who lives in remote land and knows nothing about the rulings of Islam. Such person should be excused and introduced to the rulings of Hajj. However, if he insisted upon his denial, he would be declared as an apostate.
As for the one who neglects it, as a kind of remissness, although recognizing its being obligatory, he would not be declared infidel; however, he is in dangerous situation, and some of the scholars said that he is infidel.

: Hajj’s conditionsSheikh Bin ‘Uthaimin (may Allah mercy him) said: As for the conditions of the obligation of Hajj and ‘Umra, they are five; Islam, freedom, mind, adultness and having ability.First: Islam; Hajj is not obligatory upon the non-Muslim, and it would not be accepted from him if he performed it; moreover, he should not be allowed to enter Makkah, because Allah Almighty says: {O you who believe (in Allâh’s Oneness and in His Messenger Muhammad prayers and peace of Allah be upon him)! Verily, the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh, and in the Message of Muhammad prayers and peace of Allah be upon him) are Najasun (impure). So let them not come near Al-Masjidal-Harâm (at Mecca) after this year} [Surat At-Taubah 9:28]

Therefore, it is not allowed for the infidel, because of any reason, to enter Makkah. However, the infidel will be accountable (in the Day of Judgment) for neglecting Hajj and all other acts of Islam, according to the most authentic opinion that is held by the scholars. Allah Almighty says: {Except those on the Right, (i.e. the pious true believers of Islâmic Monotheism) in Gardens (Paradise) they will ask one another About Al-Mujrimûn (polytheists, criminals, disbelievers), (And they will say to them): “What has caused you to enter Hell?” They will say: "We were not of those who used to offer the Salât (prayers), nor we used to feed Al-Miskîn (the poor); and we used to talk falsehood (all that which Allâh hated) with vain talkers”} [Surat Al-Muddaththir 74:39-45]

{إِلَّا أَصْحَابَ الْيَمِينِ (39) فِي جَنَّاتٍ يَتَسَاءلُونَ (40) عَنِ الْمُجْرِمِينَ (41) مَا سَلَكَكُمْ فِي سَقَرَ (42) قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ (43) وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ (44) وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ} سورة المدثر: 39-45Second: Mind; Hajj is not obligatory upon the insane person. If the person were insane from before adultness till death, Hajj would not be obligatory upon him, even if he were rich.Third: Adultness; Hajj is not obligatory upon the person who did not reach the age of adultness. However, if he performed Hajj, his hajj would be sound, but it would not take the place of the obligatory Hajj. The Prophet (prayers and peace of Allah be upon him) said “Yes, and you will have a reward” to the woman who lifted up a boy to him and asked: “Would this child be credited with having performed the Hajj?” [Reported by Muslim]

«أن امرأة رفعت صبيا فقالت: يا رسول الله! ألهذا حج ؟ قال: نعم، ولك أجر»رواه مسلم
However, it does not take the place of the obligatory Hajj, because he is not addressed with Hajj (in this age).Sheikh Bin ‘Uthaimin (may Allah almighty mercy him) says: By the way, I would like to say that in the occasions of crowdedness where it is difficult to keep the kids in the state of Ihram and make them perform their rituals well, it is better not to make them perform Hajj or ‘Umra, because this causes difficulties to the kids and their parents too. The parents may be diverted by the kids from performing their rituals well, and this may cause disconcertion to them. Actually, parents are not obliged to face this situation as long as Hajj is not obligatory upon the kids.
Fourth: Freedom; Hajj is not obligatory upon the slave, because he is preoccupied by serving his master; thereupon, he is not able to perform Hajj and he has an excuse.Fifth: Having financial and physical ability; if the person has only financial ability, he could delegate someone to perform Hajj on his behalf. Ibn ‘Abbas (may Allah be pleased with him and his father too) narrated that Al-Fadl (his brother) was riding behind the Messenger of Allah and a woman from the tribe of Khath'am came and Al-Fadl started looking at her and she started looking at him. The Prophet turned Al-Fadl's face to the other side. The woman said, “O Messenger of Allah, The obligation of Hajj enjoined by Allah on His devotees has become due on my father and he is old and weak, and he cannot sit firm on the Mount; may I perform Hajj on his behalf?” The Prophet replied, “Yes.” That happened during Hajj Al-Wada’ [Reported by Al-Bukhari].

This proofs that it is obligatory upon the one who has only financial ability to delegate someone to perform Hajj on his behalf. However, Hajj is not obligatory upon the one who has only physical ability and cannot go to Makkah by his body.
Some scholars made the safety of the road part of this condition. This means that the road should be safe and free from dangers. If this condition was not available, Hajj would not be obligatory.Here are additional conditions for women
First: Having her husband, or some unmarriageable kin, with her. If she does not have any, Hajj would not be obligatory upon her.Second: Not to be in the period of ‘Iddah because of divorce or husband’s death. This is because Allah Almighty prevented women from going out their houses during ‘Iddah by saying: {And turn them not out of their (husband’s) homes nor shall they (themselves) leave} [Surat At-Talaq: 1], and because Hajj could be performed in another time.

Tamattu': A pilgrim wears Ihram for Umrah only during the months of Hajj, which means when a pilgrim reaches Makkah, he/she makes Tawaf and Sa'yi for Umrah. Then shaves or clips the hair. On the day of Tarwiya, which is the eighth of Dhul-Hijja, a pilgrim puts on his Ihram for Hajj only and carries out all of its requirements.
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Ifraad: A pilgrim wears Ihram for Hajj only. When he reaches Makkah, he performs Tawaf for his arrival and Sa'yi for Hajj. He doesn't shave or clip his hair as he doesn't disengage from Ihram. Instead, he remains in Ihram till after he stones Jamrah Al-Aqaba on the Eid day. It is permissible for him to postpone his Sa'yi for Hajj until after his Tawaf for Hajj.
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Qiran: A pilgrim wears Ihram for both Umrah and Hajj or he wears Ihram first for Umrah, then makes intentions for Hajj before his Tawaf for Hajj. The obligations on one performing Ifraad are the same as those on one performing Qiran, except that the latter must slaughter whereas the former is not obligated to do so. The best of the three forms is Tamattu'. It is the form that the prophet-may the peace and blessings of Allah be upon him encouraged his followers to perform.

Even if a pilgrim makes intentions to perform Qiran or Ifraad he is allowed to change his intentions to Tamattu'; he can do this even after he has performed Tawaf and Sa'yi.

When the Prophet - may the peace and blessings of Allah be upon him- performed Tawaf and Sa'yi during the year of the Farewell Hajj with his companions, he ordered all those who hadn't brought sacrificial animals to change their intentions for Hajj to intentions for Umrah. cut their hair, and disengage from Ihram till Hajj. He said, " If I hadn't brought the sacrificial animal, I'd have done what I've ordered you to do."

The Umrah

If a pilgrim wishes to be ritually pure for Umrah, he should shed his clothing and bathe as he would after sexual defilement, if convenient. He should perfume his head and beard with the best oil he can find. There is no harm in what remains of it after Ihram.

Bathing for Ihram is Sunnah for both men and women, including menstruating women and those experiencing postnatal bleeding. After bathing and preparing himself, a. pilgrim, other than those menstruating or experiencing post- natal bleeding, prays the obligatory prayer, if it is time. Otherwise, he makes his intention by praying the two Sunnah Rakass whichare made each time Wudhu is performed.

When he finishes his prayer he should say: "Here I am for Umrah--here I am, Oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no
partner." [Talbeeyah]. A man raises his voice when saying this and a woman says it so that only one beside her may hear her.

One in Ihram should say the Talbeeyah as often as possible, especially when times and places change. For example: when descending or ascending during travel or when day or night approach. He should also ask Allah for His pleasure, for Heaven and seek refuge in Allah's mercy from Hellfire.

One should say the Talbeeyah during Umrah, starting from the time he puts on his Ihram till he starts Tawaf. During Hajj he should say it starting from the time he puts on his Ihram till he starts to stone Jamrah
Al- Aqaba on the Eid day.

When a pilgrim enters the Holy Mosque he puts forth his right foot first and says: "In the name of Allah, may peace and blessings be upon the Messenger of Allah. Oh Allah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan." He approaches the Black Stone, touches it with his right hand and kisses it. If this isn't possible, he should face the Black Stone and point to it. It is best not to push and shove, causing harm and being harmed by other people.

When touching the Stone, a pilgrim should say the following: "In the name of Allah, Allah is the greatest. Oh, Allah, with faith in you, belief in Your book, loyalty to you, compliance to the way of your Prophet
Muhammad--may the peace and blessings of Allah be upon him."

A pilgrim must walk, keeping the Ka'bah on his left. When he reaches the Rukn Al Yamani he should touch, but not kiss it, and say: " Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hell-fire. Oh Allah, I beg of You for forgiveness and health in this life and in the Hereafter." Each time he passes the Black Stone he should say: "Allah is the Greatest."

During the remainder of his Tawaf he may say what he pleases of supplications, mentioning Allah, and recitation of Quran. This is because Tawaf, Sa'yi, and Stoning the Jamrah have been devised for the purpose of mentioning Allah. During this Tawaf it is necessary for a man to do two things:
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Al-ldhtebaa' from the beginning of Tawaf until the end. Al-ldhtebaa' means placing the middle of one's Reda' under his right arm and the ends of it over his left shoulder. When he is finished performing Tawaf, he may return his Reda' to its original state because the time for Idhtebaa' is only during Tawaf.
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Al-Raml during the first three circuits. Al-Raml means speeding up one's pace with small steps. A pilgrim should walk at a normal pace during his last four circuits. When he completes seven circuits of Tawaf, he approaches Maqam Ibrahim and recites: "And take ye the station of Abraham as a place of Prayer" Chapter 2, Verse 125 [2:125]. He prays two short Rakaas, as close as conveniently possible, behind Maqam Ibrahim. During the first Rakaa he recites Surah Al-Kafirun [Chapter 109] and during the second one Surah Al- lkhlas[Chapter 112]. When he completes the two Rakaas he should return to the Black Stone and touch it, if convenient. He goes out to the Mesa'a and when he nears As-Safaa he recites: " Verily As- Safaa and Al-Marwah are among the shrines of Allah" [2:158].

He ascends As-Safaa until he is able to see the Ka'bah. Facing the Ka'bah and raising his hands, he praises Allah and makes any supplications he chooses. The Prophet--may the peace and blessings of Allah be upon him--prayed thus: "There is no Deity but Allah alone," three times, supplicating in between.

He descends As-Safaa and heads for Al- Marwah at a normal pace until he reaches the green marker. He should then run fast until the next green marker. He continues toward Al- Marwah at a normal pace. When he reaches it, he ascends it, faces the Qibla, raises his hands and repeats what he said on As-Safaa. He descends Al-Marwah heading towards As-Safaa, taking care to walk where walking is designated, and run where running is designated.

He continues this procedure until he completes seven laps. Going from As-Safaa to Al-Marwah is a lap and returning is another lap. During his Sa'yi he may recite what he wills of supplications, recitation of Qur'an, and mentioning Allah.

In completion of Sa'yi he shaves his head. A woman clips her hair the length of a finger tip. Shaving is preferable, except when Hajj is near and there isn't sufficient time for hair to grow back. In this case it's best to clip so that hair will remain for shaving during Hajj. With that, Umrah is completed. and a pilgrim is free to dress in other clothing, wear perfume and engage in marital relations, etc.

The Hajj

In the forenoon of the eighth day of Dhul-Hijja, a pilgrim purifies himself once again by bathing as he did before Umrah in the place in which he is staying, if convenient. He puts on his Ihram and says: " Here I am for Hajj. Here I am, oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partners."

If he fears that something will prevent him from completing his Hajj he should make a condition when he makes his intentions, saying: " If I am prevented by any obstacle my place is wherever I am held up." If he has no such fear, he doesn't make this condition.

A pilgrim goes to Mina and there prays Dhuhr, Asr, Magrib, Isha and Fajr, shortening his four unit prayers so as to make them two units each, without combining them.

When the sun rises, he goes to Arafah and there prays Dhuhr and Asr combined at the time of Dhuhr, making each one two units. He remains in Namira Mosque until sunset if possible. He remembers Allah and makes as many supplications as possible while facing the Qibla. The Prophet-may the peace and blessing of Allah be upon him-prayed thus: "There is no Deity but Allah alone. He has no partner. All dominion and praise are His and He is powerful over all things.

If he grows weary it is permissible for him to engage in beneficial conversation with his companions or reading what he can find of beneficial books, especially those concerning Allah's grace and abundant gifts. This will strengthen his hope in Allah. He should then return to his supplications and be sure to spend the end of the day deep in supplication because the best of supplication is the supplication of the day of Arafah.

At sunset he goes from Arafah to Muzdalifah and there prays Magrib, Isha, and Fajr. If he is tired or has little water, it is permissible for him to combine Magrib and Isha. If he fears that he will not reach Muzdalifah until after midnight, he should pray before he reaches it for it is not permissible to delay prayer until after midnight. He remains there, in Muzdalifah, making supplications and remembering Allah till just before sunrise.

If he is weak and cannot handle the crowd during Ar-Ramy, it is permissible for him to go to Mina at the end of the night to stone the Jamrah before the arrival of the crowd. Near sunrise, a pilgrim goes from
Muzdalifah to Mina. Upon reaching it he does the following:
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He throws seven consecutive pebbles at Jamrah Al-Aqaba which is the closest monument to Makkah, saying: "Allah is the Greatest," as he throws each pebble.
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He slaughters the sacrificial animal, eats some of it, and gives some to the poor. Slaughter is obligatory on the Mutamati and Qiran.
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He shaves or clips his hair; shaving is preferable. A woman clips her hair the length of a finger-tip.

These three should be done in the above order if convenient, but there is no restriction if one precedes another.

With that, one is allowed to come out of Ihram. He can wear other clothing and do everything that was lawful before Ihram except engaging in marital relations. He goes to Makkah to perform Tawaf Al-lfadha and Sa'yi, also for Hajj. It is Sunnah to put perfume on before going to Makkah.

With the completion of this Tawaf and Sa'yi, a pilgrim is allowed to do everything that was lawful before Ihram, including engaging in marital relations. After performing Tawaf and Sa'yi, he returns to Mina to spend the nights of the eleventh and twelfth days there.

He stones the three Jamrah in the afternoon of both the eleventh and twelfth days. He starts with the first Jamrah, which is furthest from Makkah, then the middle one, and lastly Jamrah Al-Aqaba. Each one should be stoned with seven consecutive pebbles accompanied by Takbeer. He stops after the first and middle Jamrah to make supplications facing the Qibla. It is not permissible to stone before noon on these two days. It is best to walk to the Jamrah, but riding is permissible.

If he is in a hurry after stoning on the twelfth day, he leaves Mina before sunset. But if he wishes to prolong his stay, which is best, he spends the night of the thirteenth in Mina and stones that afternoon in the same
manner as on the twelfth day.

When he is ready to return to his country, he makes Tawaf Al-Wadaa, which is seven circuits around the Ka'bah. Menstruating women and women experiencing postnatal discharge are not obligated to perform
Tawaf Al -Wadaa.

Visiting The Prophet's Mosque

1. A pilgrim goes to Madina before or after Hajj with the intention of visiting the Prophet's mosque and praying in it. Prayer there is better than a thousand prayers elsewhere except in the Holy Mosque in Makkah.

2. Upon reaching the mosque he prays two Rakaas of salutation or performs any obligatory prayer that is due.

3. He goes to the grave of the Prophet -may the peace and blessings of Allah be upon him - and he stands before it. He greets him saying the "May the peace, mercy, and blessings of Allah be upon you, oh Prophet. May Allah grant you a good reward on behalf of your people. " He takes a step or two to his right to position himself before Abu-Bakr and greets him saying : "May the peace, mercy, and blessing of Allah be upon you. oh Abu-Bakr, Caliph of the Messenger of Allah. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people." Then he takes a step or two to his right to position himself before Umar and greets him saying: " May the peace, mercy and blessings of Allah be upon you, oh Umar, Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people."

4. In a state of purity, he goes to pray in Qubaa Mosque.

5. He goes to Al-Baqee to visit Uthman's grave- may Allah be pleased with him. He stands before it and greets him saying: "May the peace, mercy and blessing of Allah be upon you, oh Uthman- Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people." He greets any other Muslims in Al-Baqee.

6. He goes to Uhud and visits the grave of Hamza- may Allah be pleased with him- and the other martyrs there with him. He greets them and preys to Allah to grant them forgiveness, mercy, and pleasure.

Notification

The following is incumbent upon the Muhrim for Hajj or Umrah:

1. That he be committed to Allah's religious obligations upon him such as prayer in its time (in congregation for men).

2. That he avoids what Allah has prohibited such as obscenity, inequity, and disobedience. if anyone undertakes Hajj therein. Let there be no obscenity, nor wickedness, nor wrangling during Hajj ~ [2:197].

3. That he avoids harming the Muslims with words or actions within the Masha'ir or elsewhere.

4. That he avoids all of the restrictions of Ihram:

a. He shouldn't cause the loss of any of his hair or nails. A prick by a thorn and the like is unobjectionable, even if there is bleeding.

b. He shouldn't perfume himself, his clothing, his food or his drink after entering Ihram. He should also abstain from cleansing himself with scented soap. There is no harm in what remains of the effect of perfume used prior to Ihram.

c. He shouldn't touch, kiss, etc. his spouse out of passion and, even worse, shouldn't have sexual intercourse.

d. He shouldn't be wed or propose to a woman for himself or others.

e. He shouldn't wear gloves, although there is no harm in wrapping the hands in cloth. This ruling goes for both men and women.

The following pertains specifically to men:

a. He cannot cover his head with something that touches it, although there is no harm in the use of an umbrella, the roof of a car or tent for shade. There is also no harm in carrying his baggage atop his head.

b. He cannot wear a shirt, turban, hooded cloak trousers, or shoes. Only if he is unable to obtain an Ezar or sandals can he wear trousers or shoes.

c. He cannot wear anything with the same qualities of the above mentioned such as an Abea', Qubaa, hat, undershirt, etc.

It is permissible for him to wear sandals, rings, glasses, a hearing aid. a watch, worn on his wrist or hung from his neck, or a speech aid. It is permissible for him to cleanse himself with unscented cleansers and to wash and scratch his head and body, even if some of his hair falls unintentionally. In such a case there is no obligation on him because of it.

A woman cannot wear a Niqab or Burqa'. The Sunnah is for her to uncover her face except if men not related to her might see her, in which case it is obligatory for her to cover her face during Ihram and otherwise. Allah is the giver of success. May His blessings be upon our Prophet Muhammad and all of his family and companions.

Question:
If the person who has assumed Ihram fears that he will not be able to perform his rites due to illness or fear (of something preventing him), what should he do?

Answer:
When he assumes Ihram he should say: “If something prevents me, then my place of removing Ihram is wherever You stop me.” If the person fears something of the things that would prevent him from completing the Hajj, like illness, then the Sunnah is that he makes the stipulation. This is due to what is confirmed from the Prophet sallAllaahu `alayhi wa sallam that he ordered Dhuba’ah bint Az-Zubair bin ‘Abdul-Muttalib to do so when she complained to him that she was sick.

Question:
I performed hajj with my women (i.e. female relatives, wives, etc.) and an elderly women came along with them who did not have a Mahram. I spent money on her until she performed the rites of hajj and returned to her country while being with my women. Have I committed a sin in that?

Answer:
As this women is extremely old in age, and this questioner mentioned that he had some women with him and this elderly women became one of them, and she stayed with them due to a lack of having anyone to care for her, and her ignorance of how to perform the rites of Hajj, then he has done an act of good in this matter. And there is no way of blame against those who do good. May Allaah send blessing and peace upon our leader Muhammad, his family and his Companions.

Question:
For three years I have submitted requests to my employer so that I may perform the obligation of Hajj. However, the requests have been denied, as the work needs me. Is there any sin on me for that? Is there any sin on me if I perform Hajj without them knowing or without their agreement?

Answer:
Yes, as long as you are restrained by someone else against your will, there is no Hajj for you until after attaining the agreement of that person. If the need requires that you stay (and not go for Hajj), there is no harm in that until the need goes away, either by someone else filling in for you or by some other method.

Question:
What is the ruling on the women using pills that prevent the monthly menstrual cycle during the days of Hajj?

Answer:
There is no harm in that because it contains a benefit and a helpful advantage so that she can perform Tawaf with the people and so that she does not lose her group.

Question:
The ruling on the Hajj of the person who does not pray – does it suffice him for the obligation Hajj of Islaam?

Answer:
What is the ruling on the person who performs Hajj while he has abandoned the prayer, whether it is intentionally or due to laxity concerning it? Does his performance of Hajj suffice him for completing the obligatory Hajj of Islaam? Whoever performs Hajj while he abandons the prayer, if he does so due to rejecting the obligation of prayer, then he has disbelieved according to the consensus of the scholars and his Hajj is not correct. However, if he abandoned it due to being lax about it and heedless of it, then there is a difference of opinion about this amongst the people of knowledge. Among them there are those who think that his Hajj is correct and among them there are those who do not think that his Hajj is correct. The correct view is that his Hajj is not correct. This is due to the Prophet’s statement:

"The covenant that is (a separation) between us and them is the prayer, so whoever abandons it; then he has disbelieved."
(At-Tirmithi no. 2621. and Ahmad 5:346) There is also his statement:

"Between the man and disbelief and associating partners with Allaah is the abandonment of the prayer."
(Muslim no.82) This includes whoever rejects its obligation and it includes whoever abandons it due to being lax about it. And Allaah is the Giver of success.

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Hajj is one of the best forms of worship and is one of the most sublime deeds because it is one of the pillars of Islam that Allah sent Muhammad -may the peace and blessings of Allah be upon him- with. A servant's religion is incomplete without it. A f

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